By: Babhru Dasa (BVKS)
So we have all heard that one should very strictly adhere to their guru-varga and then only is it possible to attain Krsna-prema. We hear, “one must follow in the footsteps of the previous acharya’s and never try to artificially imitate them. We certainly agree with this understanding but there seems to be a little confusion about what this actually means.
First it will be beneficial for us to visualize within our mind what “following in the footsteps and imitating both look like.” Here is a description: Say there is a person on a footpath a hundred meters in front of us. Imitating the acharya can be likened to trying to teleport oneself to where the person on the footpath is 100 meters ahead. Physically speaking, this feat is impossible for common humans. Similarly, if a sadhaka tries to imitate the outward actions of and acharya like Srila Haridas Thakura’s 22 hour/day chanting, they will only meet with failure. It’s just not possible.
On the other hand, If someone sees the footsteps of the person ahead (like Haridas Thakura) they can easily chalk out the proper path and avoid all obstacles on the way. So in this way they go step by step and make it to the person ahead.
Furthermore, it seems important that we should point out that the most intimate and purest way of following in the footsteps of exalted souls occurs by trying to emotionally understand the divine internal processes which they went through to come to the stage they are at. This is a very crucial point because it is the results of such internal transformations and revelations that inspire each of them to act in unique external ways. The following statement of Srila Rupa Goswami confirms this.
“In raganuga sadhana one emulates the residents of Vraja whose sentiments one desires to attain. One should emulate the services they carry out in their form as a practitioner and in their form as a perfected soul.” -BRS 1.2.295
The meaning of this verse is extremely deep and actually entire essays could be written on that point alone but just to give a hint we can say that this doesn’t mean externally imitating the behavior of the spiritual personalities. Although it certainly can if it is favorable for their practice. For instance maybe someone is a gopa in Vraja and wants to herd cows in the material world also because it helps them remember those specific pastimes. There is nothing wrong with that, but its up to each individual to make a decision.
More importantly, this verse means trying to imbibe the mood and emotions of the ragatmika devotee who one is following. When doing this they will certainly become inspired to act in different ways which are always bringing them closer and closer to their worshipable object. For instance, Nityananda-Balaram’s prominent followers (the dwadasha-gopals) were all big preachers. So their followers may also feel pulled in that direction. Furthermore, as one’s internal/eternal mood develops, one surely changes in external action. This point is not so cut and dry as it may be for the vaidhi-bhaktas (those whose devotion is based on the injunctions of the scriptures.)
Coming to another aspect of this point, its understood that devotees have all sorts of differences and similarly differ in their attractions towards the variegated aspects of Krsna-bhakti. So is it wrong if a person feels they have a deep inclination to follow for instance more chanting as opposed to other daily devotional activities? Is this imitation of Haridas Thakura? Not necessarily. If they see the devotional exemplar of Haridas Thakura and think, “What an attractive devotional practice! I certainly have eagerness to come to his stage someday, yet I know I have a long way to go. But let me try to increase my absorption in chanting while always keeping his ideal in sight,” then where is the folly?
In this regard another crucial point is to understand that each unique acharya manifests his/her activities in order to attract different types of living entities to the devotional service of Krsna. These living entities come from all sorts of backgrounds and adhikara’s. Just as all people in the material sphere are attracted to mundane activities in different ways, so also the spiritual dimension and those who are in touch with it will display its attractive variegatedness but to a far higher degree.
“Whatever the devotional method by which a man with true spiritual taste feels satisfaction and complete joy, that is the method saintly authorities deem most excellent and effective for him. It is not only the best of methods but the very aim of his endeavor.” -BB, 2.3.152
Srila Sanatana Goswami’s commentary:
“When a devotee feels eager attraction to any of the nine kinds of service, that devotional method becomes the means for him to quickly fulfill all his desires. Moreover, his practice will gradually evolve into prema, the final goal of devotional life.”
To further put oneself through the checks and balance system of bhakti, one can analyze their inner makeup asking, “when I engage in this way, is my mind more steady, is my ruci (taste) for this practice increasing, is bliss arising in my heart? Is my attachment for Krsna becoming enhanced by following this ideal? Or am I just putting on an external show all for name and fame?”
Let these questions shine a light onto our ACTUAL adhikara (qualification.) As different people are at different stages on the path of devotion, we should fully understand that “following in the footsteps” may (and almost assuredly will) manifest externally in different ways.
Furthermore, we hear all the time that one must only follow in the footsteps of the current acharya. Again, what does this actually mean? Does this mean we can only hear the presentation of Krsna-Consciousness from one person and do only as they did? To be a good follower do we have to become an external “clone” of the guru or most recent acharya?
For example, Srila Prabhupada acted radically different from Srila Saraswati Thakura. Does this mean Srila Prabhupada did not hold up his fidelity towards Srila Saraswati Thakura and the Gaudiya Math? Certainly not. His fidelity lies completely with the internal spiritual desires of his guru, not the external behavior or appearance.
Similarly, Srila Krsna Dasa Babaji was an intense bhajananandi and hardly preached to any common folk. Does this mean he failed his gurudev in his mission? No! Babaji Maharaja had inspiration from Krsna to pursue devotional life as a bhajananandi and added so much to the Gaudiya Mission in that way. We must always remember, fidelity is located within the heart and transcends all material boundaries.
“Taking shelter of one principal aṅga or many aṅgas, according to one’s desire, and practiced with steadiness (niṣṭhā), brings about the desired result (bhāva and prema).” -BRS, 1.2.264
Viśvanātha Cakravartī’s commentary:
“That bhakti in which one aṅga is performed as the principal one among hearing, chanting and other aṅgas, while other aṅgas become secondary, or that bhakti in which many aṅgas are performed, leads to perfection. The choice of one or many aṅgas is according to one’s preference.”
To even begin to cultivate a realistic and proper understanding of the most recent acharya, we must always envision them alongside all the others who came before. In this way we can see them in the context of progressive time, starting from the era of Sri Caitanya and the Six Goswamis.
Why is this beneficial? Because the current acharya should be considered as the link opening up the way to the previous acharyas. We should try to understand their position and after understanding this we can continue to appreciate the reasons why other acharyas acted in their specific and unique ways.
Sri Guru is indeed ONE principal. The divine energy of Guru descends in many forms and inspires from within the heart as well. This being the case, devotees may receive instructions or orders from any of the acharya’s. Any of them may take us under their wing according to our nature and adhikara. For instance, Srila Krsna Dasa Babaji was a disciple of Srila Saraswati Thakura but it was indeed Sri Vamsidas Babaji who ordered him (in a dream) to take up the fully renounced order. This is a very interesting point because Vamsidas Babaji was not physically present, yet Krsna Dasa Babaji had communications with him via dreams, visions etc. He obviously considered it completely bonafide, as he followed through with that order. Interestingly he took babaji-vesha before a picture of Srila Saraswati Thakura, not Vamsidas Babaji. Actually, there are unlimited examples of this happening through Gaudiya history. These instances further prove that the siksha (instructions) are synchronized with the diksa-guru’s, although seemingly coming from different sources.
As a final closing point we will say that fidelity eternally lies within the gaudiya-vaishnava-siddhanta and the Guru who is representing that divine energy. And ultimately, the creeper of fidelity will ascend through the guru-varga and find shelter at the lotus feet of our most cherished ragatmika-bhakta in that divine realm of Vraja. Under the care of the nitya-guru-rupa-sakha/sakhi (eternal guru in the form of a cowherd boy/girl) we will surely come to full realization (swarupa-siddhi) of our deeply contemplated spiritual identity.